A26927:83
Fair-warning, or, XXV reasons against toleration and indulgence of popery with the Arch-bishop of…
Fair-warning, or, XXV reasons against toleration and indulgence of popery with the Arch-bishop of Canterbury's letter to the King and all the bishops of Ireland's protestation to the Parliament to the same purpose : with an answer to the Roman-Catholics reasons for indulgence : also the excellent reasons of the Honourable House of Commons against indulgence, with historical observations thereupon.Fair-warning, or, XXV reasons against toleration and indulgence of popery with the Arch-bishop of Canterbury's letter to the King and all the bishops of Irelands protestation to the Parliament to the same purpose : with an answer to the Roman-Catholicks reasons for indulgence : also the excellent reasons of the Honourable House of Commons against indulgence, with historical observations thereupon.
London: printed for S.U.N.T.F.S., 1663
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Here I observe two Rules: 1. The one of Charity; teaching not to do to others what we would not have done to our selves: where we must distinguish what we would not in reason, and what we would not in interest: If I were a malefactor in interest, I would not be punished; if I were a Judge in reason, I would punish a malefactor: so if I were in an error, self-love would distaste to me a desire of advancing my error.—If I held the truth contrary to that error, conscience would suggest to me my duty to suppress that for the advancement of a ⟨p. 27⟩truth; to the case in hand, if you should really think we were deceived and went astray, we would have you by all means discover to us the errors of our ways, and restrain us from them; and now we really think you in damnable errors, we would convince you of those errors; and by all means restrain you from them. 2. The other rule is of prudence; teaching to bear with you the lesser inconveniences as coming nearest to us, that we may be able to suppress other factions that go farthest from us: 1. Of two inconveniences we may choose the least; but of two sins we may choose none,—and really I think it sin in me to countenance any thing in which I judge against Gods truth and way;—if I can discountenance it. 2. To bear with you is to bear wi•h all the errors in the World: your way being a farrago of all the exploded heresies among Christians.
Here I observe two Rules: 1. The one of Charity; teaching not to do to others what we would not have done to our selves: where we must distinguish what we would not in reason, and what we would not in interest: If I were a malefactor in interest, I would not be punisht; if I were a Judge in reason, I would punish a malefactor: so if I were in an errour, self-love would distaste to me a desire of advancing my errour.—If I held the truth contrary to that errour, conscience would suggest to me my duty to suppress that for the advancement of a ⟨p. 27⟩truth; to the case in hand, if you should really think we were deceived and went astray, we would have you by all means discover to us the errours of our waies, and restrain us from them; and now we really think you in damnable errors, we would convince you of those errors; and by all means restrain you from them. 2. The other rule is of prudence; teaching to bear with you the lesser inconveniences as coming neerest to us, that we may be able to suppress other factions that go farthest from us: 1. Of two inconveniences we may chuse the least; but of two sins we may chuse none,—and really I think it sin in me to countenance any thing in which I judge against Gods truth and way;—if I can discountenance it. 2. To bear with you is to bear wih all the errors in the World: your way being a farrage of all the exploded heresies among Christians.